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ahsh-l3p2in3t2s1q2t2d2m2.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/master/src/out/critical.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
<teiHeader>
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<titleStmt>
<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 2</title>
<author ref="#AlexanderOfHales">Alexander of Hales</author>
<respStmt>
<name xml:id="JW">Jeffrey C. Witt</name>
<resp>TEI encoder</resp>
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<edition n="0.0.0-dev">
<title>III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 2</title>
<date when="2017-10-16">October 16, 2017</date>
</edition>
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<publicationStmt>
<authority><ref target="https://www.earlyfranciscans.com">ERC Project 714427: Authority and Innovation in Early Franciscan Thought</ref></authority>
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<p>Published under a <ref target="https://creativecommons.org/licenses/by-sa/4.0">Creative Commons Attribution 4.0 International</ref>
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<sourceDesc>
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<witness xml:id="Qd" n="quaracchi1948d">Quaracchi 1948, Volume 4</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on"/>
</front>
<body>
<div xml:id="ahsh-l3p2in3t2s1q2t2d2m2">
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m2-Hd1e102">III, P. 2, Inq. 3, T. 2, S. 1, Q. 1, T. 2, D. 2, M. 2</head>
<head xml:id="ahsh-l3p2in3t2s1q2t2d2m2-Hd1e105" type="question-title">Utrum iurare sit licitum vel illicitum.</head>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m2-d1e108">
<lb ed="#Qd"/>Secundo quaeritur utrum<!--a--> iurare sit licitum
<lb ed="#Qd"/>vel illicitum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m2-d1e115">
<lb ed="#Qd"/>Ad quod sic: a. <title>Exod.</title> 20, 7: <quote>Non assumes no<lb ed="#Qd"/>men
Dei tui in vanum</quote>, <title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m2-Qd1e121">Iurando pro
<lb ed="#Qd"/>nihilo</quote>. Ex hoc patet quod non licet iurare pro
<lb ed="#Qd"/>nihilo, immo prohibitum est. Ex quo sic obici<lb ed="#Qd"/>tur:
iurare, omni circumstantia remota, est iurare
<lb ed="#Qd"/>pro nihilo; sed iurare simpliciter est iurare omni
<lb ed="#Qd"/>circumstantia remota; ergo iurare simpliciter est
<lb ed="#Qd"/>iurare pro nihilo; sed iurare pro nihilo non est
<lb ed="#Qd"/>licitum; ergo nec iurare simpliciter est licitum.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m2-d1e140">
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>Contra: 1. <name>Augustinus</name>, <title>Super Epistolam ad
<lb ed="#Qd"/>Galatas</title><!--4-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m2-Qd1e148">Non est contra praeceptum Dei iura<lb ed="#Qd"/>tio,
quae ad malum, non<!--b--> iurantis est, sed in<lb ed="#Qd"/>creduli,
a quo iurare cogitur; non intelligitur ita
<lb ed="#Qd"/>Deum prohibuisse a iureiurando, ut, quantum
<lb ed="#Qd"/>in ipso est,ipse non iuret</quote>. Ergo iurare non est
<lb ed="#Qd"/>illicitum<!--c-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m2-d1e163">
<lb ed="#Qd"/>2. Item, <name>Augustinus</name>, in sermone<!--d--> <title>De verbis
<lb ed="#Qd"/>Apostolorum</title><!--5-->: <quote>Si peccatum esset iuratio, non
<lb ed="#Qd"/>diceretur in Lege<!--6-->: <quote>Reddes Domino iuramenta
<lb ed="#Qd"/>tua</quote></quote>. Licitum autem est<!--e--> quod nulla lege vel
<lb ed="#Qd"/>iure prohibetur; ergo iurare non est illicitum<!--f-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m2-d1e179">
<pb ed="#Qd" n="468"/>
<cb ed="#Qd" n="a"/>
<lb ed="#Qd"/>3. Sed contra: Loqui absque circumstantia
<lb ed="#Qd"/>est malum, quia hoc est loqui otiose, quia, ut<!--a-->
<lb ed="#Qd"/>dicit <name>Gregorius</name><!--1-->, otiosum <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m2-Qd1e192">est quod caret
<lb ed="#Qd"/>ratione iustae necessitatis vel intentione piae uti<lb ed="#Qd"/>litatis</quote>.
Hoc autem non est licitum; sed iurare
<lb ed="#Qd"/>est<!--b--> loqui; ergo iurare simpliciter<!--c--> absque cir<lb ed="#Qd"/>cumstantia
non est licitum<!--d-->.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m2-d1e204">
<lb ed="#Qd"/>4. Item, <title>Psalmus</title><!--2-->: <quote>Vir linguosus non dirigetur</quote><!--e-->,
<lb ed="#Qd"/><title>Glossa</title><!--3-->: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m2-Qd1e210">Si quis vera dicat, sed praeter ne<lb ed="#Qd"/>cessitatem,
vir linguosus est</quote>. Ex quo patet
<lb ed="#Qd"/>quod non licet loqui praeter necessitatem; ergo,
<lb ed="#Qd"/>cum iurare sit loqui, non licet simpliciter iurare
<lb ed="#Qd"/>praeter necessitatem.
</p>
<p xml:id="ahsh-l3p2in3t2s1q2t2d2m2-d1e223">
<lb ed="#Qd"/>Solutio: 1-2. Dicendum quod quidam sunt actus
<lb ed="#Qd"/>boni in genere, in quorum usu circumstantia est
<lb ed="#Qd"/>in praecepto; alii sunt boni in genere<!--f-->, quorum
<lb ed="#Qd"/>usus est indifferens. Nam quidam sunt boni in
<lb ed="#Qd"/>genere, qui perfecti sunt, qui secundum se refe<lb ed="#Qd"/>runtur
in Deum; tales actus sunt excellentes, ut
<lb ed="#Qd"/>sacrificare, celebrare, iudicare et<!--g--> iurare. Alii
<lb ed="#Qd"/>sunt boni in genere, non tamen excellentes sunt,
<lb ed="#Qd"/>quia non referuntur<!--h--> in Deum, ut dare eleemo<lb ed="#Qd"/>synam
et huiusmodi. In primis ergo actibus ra<lb ed="#Qd"/>tione
illius<!--i--> excellentiae actus intelliguntur cir<lb ed="#Qd"/>cumstantiae
sine<!--k--> quibus non possunt fieri nec
<lb ed="#Qd"/>debent; huiusmodi autem circumstantiae sunt vel
<lb ed="#Qd"/>loci vel temporis vel personae vel causae vel
<lb ed="#Qd"/>modi. Verbi gratia, iudicare est de actibus ex<lb ed="#Qd"/>cellentibus:
iudex in iudicando est<!--l--> loco Dei et
<lb ed="#Qd"/>conformatur Deo et tenet tunc sedem Dei<!--m-->,
<lb ed="#Qd"/><title>Rom.</title> 2, 2: <quote>Scimus quoniam iudicium Dei est</quote>;
<lb ed="#Qd"/><title>Deuter.</title> 1, 17: <quote>Iudicium Dei est</quote>; et ratione huius
<lb ed="#Qd"/>excellentiae determinat sibi circumstantiam modi
<lb ed="#Qd"/>debiti, sine qua non licet ipsum fieri. Item, in
<lb ed="#Qd"/>praecepto habet iudicare istam circumstantiam,
<lb ed="#Qd"/>ut scilicet iuste fiat, <title>Deuter.</title> 16, 20: <quote>Iuste quod
<lb ed="#Qd"/>iustum est persequeris</quote><!--n-->. Similiter celebrare est
<lb ed="#Qd"/>de actibus qui referuntur in Deum, et ratione
<lb ed="#Qd"/>suae excellentiae determinat sibi circumstantiam
<lb ed="#Qd"/>personae, quia non a qualibet persona potest
<cb ed="#Qd" n="b"/>
<lb ed="#Qd"/>exerceri, <title>Hebr.</title> 5, 1: <quote xml:id="ahsh-l3p2in3t2s1q2t2d2m2-Qd1e288" source="http://scta.info/resource/hebr5_1">Omnis pontifex ab homini<lb ed="#Qd"/>bus
assumptus, pro hominibus constitutus est ad
<lb ed="#Qd"/>offerendum Deo</quote> etc. Similiter sacrificare est de
<lb ed="#Qd"/>actibus excellentibus qui teruntur in Deum et in
<lb ed="#Qd"/>eius reverentiam maiestatis, ratione cuius deter<lb ed="#Qd"/>minat
sibi circumstantiam loci; unde <title>Deuter.</title> 12, 13:
<lb ed="#Qd"/><quote>Cave ne offeras holocausta tua in omni loco
<lb ed="#Qd"/>quem videris, sed in eo quem elegerit<!--o--> Dominus</quote>.
<lb ed="#Qd"/>Similiter<!--p-->, iurare est de actibus excellentibus,
<lb ed="#Qd"/>quia iurare est per primam Veritatem asserere,
<lb ed="#Qd"/>et ideo est actus excellens, ratione cuius deter<lb ed="#Qd"/>minat
sibi circumstantiam causae, ut videlicet
<lb ed="#Qd"/>non fiat sine causa debita. Iurare ergo nunquam
<lb ed="#Qd"/>bene potest fieri sine<!--q--> causa; sed hoc non facit
<lb ed="#Qd"/>malitia actus, quia in genere bonus est, sed hoc
<lb ed="#Qd"/>facit excellentia actus. Dare vero eleemosynam,
<lb ed="#Qd"/>licet sit bonum in genere, non tamen, est actus
<lb ed="#Qd"/>excellens. Ideo simpliciter sine aliquo istarum
<lb ed="#Qd"/>circumstantiarum licitum est ipsum exercere;
<lb ed="#Qd"/>praedicti autem actus<!--r--> non, quia sunt actus ad
<lb ed="#Qd"/>Deum relati secundum se. Sic igitur iurare sim<lb ed="#Qd"/>pliciter
sine circumstantia debitae causae non
<lb ed="#Qd"/>est licitum, quia iurare est actus per Deum et
<lb ed="#Qd"/>ideo excellens; sacrificare et celebrare sunt actus
<lb ed="#Qd"/>ad Deum; iudicare est actus secundum Deum.
<!--missing p-break-->
<lb ed="#Qb"/>3-4. Ad illud tamen quod obicitur de loqui,
<lb ed="#Qd"/>dicendum quod, si loqui sit in casu illo in quo
<lb ed="#Qd"/>debet esse ad necessitatem vel utilitatem<!--s-->, ve<lb ed="#Qd"/>rum
est quod, si fiat sine causa, malum est et
<lb ed="#Qd"/>otiosum; sed non omne loqui est<!--t--> huiusmodi,
<lb ed="#Qd"/>immo aliquod loqui est quod non disponit ad
<lb ed="#Qd"/>hoc quod anima magis avertatur<!--u--> a Deo nec
<lb ed="#Qd"/>quod minus convertatur ad Deum, et illud non
<lb ed="#Qd"/>est<!--v--> otiosum. Loqui enim non est de actibus
<lb ed="#Qd"/>perfectis, in quibus determinatur circumstantia
<lb ed="#Qd"/>ratione suae excellentiae<!--x-->, ut oporteat ipsum
<lb ed="#Qd"/>semper fieri ex causa necessitatis vel utilitatis:
<lb ed="#Qd"/>si enim<!--y--> sic esset, bene procederet argumentum.
<lb ed="#Qd"/>Iurare autem est de actibus perfectis, quod sine
<lb ed="#Qd"/>causa non potest exerceri absque<!--z--> peccato.
</p>
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</body>
</text>
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